Charles H. Spurgeon’s Treasury of David

This brief Psalm is without title or name of author, but its
subject is obvious enough, being stated in the very first line. It is the Psalm
of Omnipotent Sovereignty: Jehovah, despite all opposition, reigns supreme.
Possibly at the time this sacred ode was written, the nation was in danger from
its enemies, and the hopes of the people of God were encouraged by remembering
that the Lord was still King. What sweeter and surer consolation could they
desire?

Verse 1.The LORD reigneth, or Jehovah reigns. Whatever
opposition may arise, his throne is unmoved; he has reigned, does reign, and
will reign for ever and ever. Whatever turmoil and rebellion there may be
beneath the clouds, the eternal King sits above all in supreme serenity; and
everywhere he is really Master, let his foes rage as they may. All things are
ordered according to his eternal purposes, and his will is done. In the verse
before us it would seem as if the Lord had for a while appeared to vacate the
throne, but on a sudden he puts on his regal apparel and ascends his lofty seat,
while his happy people proclaim him with new joy, shouting "The Lord reigneth."
What can give greater joy to a loyal subject than a sight of the king in his
beauty? Let us repeat the proclamation, "the Lord reigneth, " whispering it in
the ears of the desponding, and publishing it in the face of the foe. He is clothed with majesty. Not with emblems of majesty,
but with majesty itself: everything which surrounds him is majestic. His is not
the semblance but the reality of sovereignty. In nature, providence, and
salvation the Lord is infinite in majesty. Happy are the people among whom the
Lord appears in all the glory of his grace, conquering their enemies, and
subduing all things unto himself; then indeed is he seen to be clothed with
majesty.

The LORD is clothed with strength. His garments of glory
are not his only array, he wears strength also as his girdle. He is always
strong, but sometimes he displays his power in a special manner, and may
therefore be said to be clothed with it; just as he is always majestic
essentially, but yet there are seasons when he reveals his glory, and so wears
his majesty, or shows himself in it. May the Lord appear in his church, in our
day in manifest majesty and might, saving sinners, slaying errors, and honouring
his own name. O for a day of the Son of man, in which the King Immortal and
Almighty shall stand upon his glorious high throne, to be feared in the great
congregation, and admired by all them that believe. Wherewith he hath girded himself. As men gird up their
loins for running or working, so the Lord appears in the eyes of his people to
be preparing for action, girt with his omnipotence. Strength always dwells in
the Lord Jehovah, but he hides his power full often, until, in answer to his
children's cries, he puts on strength, assumes the throne, and defends his own.
It should be a constant theme for prayer, that in our day the reign of the Lord
may be conspicuous, and his power displayed in his church and on her behalf.
"Thy kingdom come" should be our daily prayer: that the Lord Jesus does actually
reign should be our daily praise.

The world also is stablished, that it cannot be moved.
Because Jehovah reigns terrestrial things for a while are stable. We could not
be sure of anything if we were not sure that he has dominion. When he withdraws
his manifest presence from among men all things are out of order; blasphemers
rave, persecutors rage, the profane grow bold, and the licentious increase in
wantonness; but when the divine power and glory are again manifested order is
restored, and the poor distracted world is at peace again. Society would be the
football of the basest of mankind if God did not establish it, and even the
globe itself would fly through space, like thistle down across the common, if
the Lord did not hold it in its appointed orbit. That there is any stability,
either in the world or in the church, is the Lord's doings, and he is to be
adored for it. Atheism is the mother of anarchy; the reigning power of God
exhibited in true religion is the only security for the human commonwealth. A
belief in God is the foundation and cornerstone of a well ordered state.

Verse 2.Thy throne is established of old. Though thou
mayest just now appear in more conspicuous sovereignty, yet thine is no upstart
sovereignty: in the most ancient times thy dominion was secure, yea, before time
was thy throne was set up. We often hear of ancient dynasties, but what are they
when compared with the Lord? Are they not as the bubble on the breaker, born an
instant ago and gone as soon as seen? Thou art from everlasting. The Lord himself is eternal. Let
the believer rejoice that the government under which he dwells has an immortal
ruler at its head, has existed from all eternity and will flourish when all
created things shall have for ever passed away. Vain are the rebellions of
mortals, the kingdom of God is not shaken.

Verse 3.The floods have lifted up, 0 LORD. Men have raged
like angry waves of the sea, but vain has been their tumult. Observe that the
psalmist turns to the Lord when he sees the billows foam, and hears the breakers
roar; he does not waste his breath by talking to the waves, or to violent men;
but like Hezekiah he spreads the blasphemies of the wicked before the Lord. The floods have lifted up their voice; the floods lift up
their waves. These repetitions are needed for the sake both of the
poetry and the music, but they also suggest the frequency and the violence of
wicked assaults upon the government of God, and the repeated defeats which they
sustain. Sometimes men are furious in words--they lift up their voice, and at
other times they rise to acts of violence--they lift up their waves; but the Lord
has control over them in either case. The ungodly are all foam and fury, noise
and bluster, during their little hour, and then the tide turns or the storm is
hushed, and we hear no more of them; while the kingdom of the Eternal abides in
the grandeur of its power.

Verse 4.The LORD on high is mightier than the noise of manywaters. The utmost of their power is to him but a sound and he can
readily master it, therefore he calls it a noise by way of contempt. When men
combine to overthrow the kingdom of Jesus, plot secretly, and by and by rage
openly, the Lord thinks no more of it than of so much noise upon the sea beach.
Jehovah, the self existent and omnipotent, cares not for the opposition of dying
men, however many or mighty they may be.

Yea, than the mighty waves of the sea. When the storm
raises Atlantic billows, and drives them on with terrific force, the Lord is
still able to restrain them, and so also when impious men are haughty and full
of rage the Lord is able to subdue them and overrule their malice. Kings or
mobs, emperors or savages, all are in the Lord's hands, and he can forbid their
touching a hair of the heads of his saints.

Verse 5.Thy testimonies are very sure. As in providence the
throne of God is fixed beyond all risk, so in revelation his truth is beyond all
question. Other teachings are uncertain, but the revelations of heaven are
infallible. As the rocks remain unmoved amid the tumult of the sea, so does
divine truth resist all the currents of man's opinion and the storms of human
controversy; they are not only sure, but verysure. Glory be to
God, we have not been deluded by a cunningly devised fable: our faith is
grounded upon the eternal truth of the Most High. Holiness becometh thine house, 0 LORD, for ever. Truth
changes not in its doctrines, which are very sure, nor holiness in its precepts,
which are incorruptible. The teaching and the character of God are both
unaltered. God has not admitted evil to dwell with him, he will not tolerate it
in his house, he is eternally its enemy, and is for ever the sworn friend of
holiness. The church must remain unchanged, and for ever be holiness unto the
Lord; yea, her King will preserve her undefiled by the intruder's foot. Sacred
unto the Lord is the church of Jesus Christ, and so shall she be kept evermore.
"Jehovah reigns, "is the first word and the main doctrine of the psalm, and
holiness is the final result; a due esteem for the great King will lead us to
adopt a behaviour becoming his royal presence. Divine sovereignty both confirms
the promises as sure testimonies, and enforces the precepts as seemly and
becoming in the presence of so great a Lord. The whole psalm is most impressive, and is calculated to
comfort the distressed, confirm the timorous, and assist the devout. O thou who
art so great and gracious a King, reign over us for ever! We do not desire to
question or restrain thy power, such is thy character that we rejoice to see
thee exercise the rights of an absolute monarch. All power is in thine hands,
and we rejoice to have it so. Hosanna! Hosanna!

Whole Psalm. This is one of those magnificent psalms which
describe Jehovah's reign. Even Jewish interpreters say of them: "these all treat
of the things which will take place in the times of Messiah." Throughout it
reads like a commentary and application of the great fundamental truth, "Jehovah
reigneth." Already he hath laid the foundations of his kingdom in his Church,
and anon shall he in his faithfulness and power establish it. Those elements
which have hitherto resisted shall not be allowed to continue. Right royally he
manifests himself. "He is clothed with majesty; clothed is Jehovah,
might hath he girt about him." The present state of things is
connected with Christ's humiliation. But when he puts on his royal mantle of
majesty, and girds about him the sword of his might: "thus the world shall be
established; it cannot be moved." And yet, though seemingly the enemy has
long prevailed, "Thy throne isestablished of old: thou art from
everlasting." The establishment of his throne is the ground and the pledge
of the establishment of the world and of his kingdom. "Jesus Christ, the same
yesterday, and today, and for ever." In view of all this the Church stands a
wondering spectator, first struck with awe, and then filled with adoring,
gratitude. "The floods have lifted up, 0 Jehovah, they havelifted up
their roaring; the floods are lifting up their dashingnoise." The
latter term refers to the sound of the waves as they break, and in connexion
with it the change of tense is very marked. The enemies of God and his kingdom
have risen like the floods or waves of the sea, lashed by the storm; with
roaring noise have they advanced; but as they near the vessel which bears the
King, their noise is that of waves dashing into foam. Their utmost nearness is--
to their destruction; their utmost noise is--in breaking. And even now, and in
the height of the storm also far overtopping not only all danger, but even its
threatening noise, is Jehovah. "Jehovah onhigh" (even there)
"is mightier than the roaring of many watersand mighty, than the
breaking waves of the sea" (the word here rendered "breaking waves"
being literally a derivative from the verb to break). What a picture this
of our safety; what an epitome of the history of God's government and of his
church! Thus the calming of the storm on the lake of Galilee was not only a
parabolic representation of the history of the Kingdom of God, but also typical
of the final consummation of all things; a summary of the past, a prophecy of
the future, a type of the end. And what applies to the Church as a whole, holds
equally true of individual believers. Let us ever remember that the noise is
that of the breaking wave. Our greatest dangers are only breaking waves; waves
which break at his feet. The same expression is also sometimes applied to the
waves of God's wrath or judgments threatening to engulf the believer, as in Ps
42:7 88:7. These also, blessed be his name, are only breaking waves. Meanwhile,
while waiting for the manifestation of his majesty and might, "we have the more
sure word of prophecy." "Thytestimonies are very sure" (very
reliable, literally very Amen-ed): and, so far as we are concerned, our
faith and patience are tried and proved: "Holiness becometh thine house, 0
LORD, forever."

Thus we have here the history of the Church of God deduced from
the text, "Jehovah reigneth." Those words are to us as "a light that
shineth in a dark place, until the day dawn and the daystar arise in our
hearts." So long as they are left us, all that threatens us from without is only
like the noise of the breaking wave. The unspeakable comfort conveyed in this
assurance is ever tested in the experience of God's people. There is no truth
more precious to the heart of the Christian than that "the LORD
reigneth." The conviction of this must carry us far above all cares and
fears. A personal God, a living God, a reigning God--alike in the armies of
heaven and among the inhabitants of the earth--and this God the Father of our
Lord and Saviour Jesus Christ, --such are the steps by which we reach a height,
where, far removed from the turmoil of men, we gain a comprehensive and clear
view of earth and its concerns. I would not exchange the assurance which these
two words, "Jehovah reigneth, "convey, for all the wisdom, combined with
all the power, of this world. Received into my heart, they are the solution of
every difficulty, the end of all perplexity. It seems to me as if, after
puzzling over the cross writing and hieroglyphics of men, I turned a fresh leaf,
on the top of which stood these words, as the text to be preached out in all
history, whether of the individual, the family, or the nation, the Church or the
world. It seems as if, after revolving sorrowfully and helplessly all the
difficulties and wants which distress my heart, I were at once rising above
those floating clouds into clear atmosphere: as if all at once I were
unburdened; as if I had reached a haven of rest; as if I had found a firm
foundation, an ultimate principle. After all, in every real trial there is but
this one final and full comfort. What matters the opinion of men, --who may be
for and who against me; who may be with me, or who may leave me. Who would speak
of prospects or probabilities, of the support to be derived from wealth or
power, or of the defections of friends on whose sympathy and help we had
counted? "Jehovah reigneth!" There is light here across my every path,
provided I follow Christ, walking in the narrow way. Only let me be sure that,
in any and every respect, I am on the Lord's side and in the Lord's way, and I
ask no more. My God has all the silver and all the gold in his own hand. He
holdeth the hearts of all men at his disposal; he directeth all events, from the
least to the greatest. If I want power with God or with men, let me pray; for,
Jehovah reigneth. Nor let me think that special interpositions are either
impossible or rare. They are constant. The course of God's providence is one of
constant interposition; for "all things work together for good to them that love
God." Only these interpositions are not violent, and therefore not noticed by
the superficial observer; they are the interpositions of all wise and almighty
God, not of poor, weak man; they are the interpositions, not
interferences; they are the working of the machinery by the Mastermind
which designed, and the Master hand which framed it. They are not the stoppage,
but the working of the machinery, whereby its real object is wrought out.

Lastly, let me note in the Psalm these three things: In creation and nature:preestablished law along
with continuous, personal government, --not as opposed to, but as
presupposing one another (Ps 93:1-2). In Providence:"The LORD on
high is mightier than the noise of many waters" --which would otherwise
strike terror, even as their swelling would threaten constant danger. And in
grace:"His testimonies are very sure." I can rest on them. Not one
tittle or iota shall fall to the ground. Wherever I have a word of promise, I
can safely plant my steps. The conclusion and inference from the whole matter is
that "holiness" --not fear nor man serving, but separation unto the
Lord--"becometh, "or is the right, wise, and proper attitude of his house
and people. Alfred Edersheim, in "The Golden Diary of Heart Converse with
Jesusin the Book of Psalms, "1866.

Whole Psalm. It is mentioned in the Babylonian Talmud that
it was the custom of the Jews to sing this psalm on the sixth day of the week,
to which it is well suited as celebrating the reestablishing and founding again
of the world in the new creation (Ps 93:1): which is confirmed by a title given
to it in the Septuagint--"Onthe day before the Sabbath, when the earth
was founded: A Psalm ofthanksgiving to (or for) David"
--adopted by the Vulgate and the Oriental Version in general. And thus is this
Psalm identified in subject with the preceding: as also Hengstenberg
observes--"The reference, which it is impossible not to notice, in which `The
Lord on high is mightier, 'here (Ps 93:4) stands to `But Thou, Lord, art most
high for evermore' (Ps 92:8) --the kernel and middle point of the whole psalm--has
already led commentators to notice a near connexion between these two psalms...
which is decidedly favoured by the contents; both psalms minister consolation to
the Church, exposed to danger by the might of the world." He might have added--in
the promise they give of "the restthe Sabbatism that remains to
the people of God, "when both shall be fulfilled. W. De Burgh.

Verse 1.The LORD reigneth. It is a kind of proclamation in
which God's people are invited to declare before men and angels that the Lord is
King, He and He only. It is the response of the Church to the preaching of the
gospel--so rapturously hailed in Isaiah--the preaching of the messenger "that
bringeth good tidings, that publisheth peace; that bringeth good tidings of
good, that publisheth salvation; that saith unto Zion, Thy God reigneth!"
William Binnie.

Verse 1.The LORD. He describes God by the name
Jehovah, partly, to lead us to think of the God of Israel, accustomed by
this name to be distinguished from the gods of the nations; partly, to call to
mind the virtues of veracity, grace and justice, comprehended by this name, and
now clearly made known... When he says, Jehovah reigns, without adding
any restriction, or mentioning any people, it would seem that the Kingdom of
Jehovah is to be taken absolutely and generally, with equal reference to the
government of the world and the church. In the former sense
Jehovah may be said to reign, not as if He then at last begun to reign,
but because He proved himself to be the King of the world in an extraordinary
way, by giving public and manifest signs; by which it was clearly established
that Jehovah is the true God, the Creator of heaven and earth, the Lord and
Ruler of the whole universe, and a just and equitable judge, in inflicting
notable judgements upon sinners, in casting down the idols, and vindicating the
cause of true religion and virtue. This meaning I regard as contained in the
general proposition: yet directly in its primary signification I understand the
Kingdom of God in His Church, partly, because God is here said to vindicate the
cause of religion, and of his people; partly, he is said, in Ps 99:1 to show
himself exalted in Zion, and there to undertake the Kingdom, Isa
24:23, and often elsewhere in the Prophetic word; and lastly, because Jehovah,
the King of his people, he himself whoreigns, is set forth as the
ruler of the universe. He is the King therefore of his people, He has his
Kingdom in their midst, but to Him all things in heaven and earth are
subject as well. In this latter sense, therefore, the phrase, Jehovah hasreigned, will stand for, He has undertaken the Kingdom, He isbecome King, as it is often used in the histories of the Kings of Judah
and Israel; so also in Isa 28:23, and elsewhere... When He is said to have
taken the Kingdom in the midst of his people, it must not be understood
absolutely, but in a restricted sense, in reference partly to the manner
and form of rule, being more or less theocratic;partly, to the displays
of the Divine Majesty, being more or less conspicuous; and partly, to the
servile or afflicted state of his people, as extending from the Babylonish exile
to the time of the Maccabees. In which times God is said to havetaken
the Kingdom, in many other prophecies beside this, Isa 24:21-23, Obad., ult.
Mic 4:6-8. Venema.

Verse 1.The LORD reigneth. These are the initial words of
Ps 97:1 and Ps 99:1 also. Perhaps a threefold manner of reigning is suggested,
namely, over things subjected to God by a natural necessity, over those that
resist his will and as far as in them lies withdraw themselves from his
dominion, and over those who spontaneously and freely obey. For in this place
the Kingdom is declared to be coextensive with the foundation of the world: in
Ps 97:1 it is hinted at for the exultation of the earth, and for the gladness of
the isles; in Ps 99:1 God is said to reign, although the people are angry, and
the earth is filled with commotion. Zorinus.

Verse 1.The LORD reigneth. Having considered in all
quarters the worldly rule of idols, and earthly deities or kings, the Psalmist
at last bursts forth into the words which attribute supreme government to none
other, but to Jehovah the true God. Let it be granted that the monarchs of
Assyria, the kings of Egypt, and the masters of other nations, extend their
empire far and wide; let it be allowed that royal majesty is ascribed to the
idols by their worshippers; yet all these are as nothing to the kingdom and
majesty of Jehovah. Martin Geier.

Verse 1.The LORD reigneth, i.e., the Lord has become
King (Ps 96:10 97:1 99:1). The formula proclaimed at the accession of earthly
sovereigns (2Sa 15:10 1Ki 1:11,13; margin, 2Ki 9:13, "Jehu
reigneth"). The reference is not to the ordinary and constant
government of God, but to his assuming a new and glorious kingdom.
The arrogant proclamation of the world power was virtually "the Assyrian
reigneth"; the overthrow of him was God's counter proclamation: "The Lord
(Jehovah) reigneth." The antitypical sense is, the world powers under
Antichrist, energized by Satan (Re 16:14 17:12-14,17), shall make one last
desperate stroke, seemingly for the moment successful, for the dominion of the
earth, in defiance of the Lord, (2Th 2:3-12) But Christ will take his great
power and reign as King of kings and Lord of lords, having overthrown utterly
the antichristian enemy. (Isa 24:23 Ob 1:21; Zec 14:9 Re 11:15,17 19:6.) A.
R. Fausset.

Verse 1.The LORD reigneth. The very first words of this
psalm seem to indicate a morning of calm repose after a night of storm, a day of
stillness after the tumult of battle. "The LORD reigneth." "He hath put all
enemies under his feet." Barton Bouchier.

Verse 1.The world also is established. The word
world is properly taken for the habitable globe, and metonymically for
the inhabitants of the earth. This is clear from Ps 24:1-2 89:12 9:9; Ps 96:1,3
98:9. In this passage the former signification seems to obtain, because this
majestic King has fortified no tower or palace strongly, but the whole world, by
the word of his power, that therein there might be a constant habitation for the
men who worship Him, even to the destined day of the last judgment. Martin
Geier.

Verse 2.Thy throne is established. The invariable
perpetuity of the divine kingdom is celebrated in these words. No vicissitudes
are apprehended there, as in earthly monarchies and kingdoms, where thrones are
not infrequently shaken, either on account of the death of their kings or
principal men, or by reason of the unfaithfulness of subjects or ministers, or
because of the schemes or attacks of enemies; none of which can disturb the
divine rule. Martin Geier.

Verse 2.Thy throne is established of old. Lest any one
should suspect that the royal dignity depicted and demonstrated in the previous
verse by the creation of the world, which was the effect of kingly power and
majesty, was a new thing or came into existence yesterday or the day before, or
that God had recently obtained the office of ruling and governing, or that by
long use and experience he had acquired skill, or held a somewhat foreign throne
as other kings are wont, he says that this dignity is as ancient as creation
itself, so that the throne of this kingdom was founded at the very time when the
foundations of the earth were laid; and as the earth was established by him as
his footstool, so the heaven was his throne, (Isa 66:1), which endures
for ever. Especially does he teach that from eternity, before the formation of
the world, God always remained the same in himself, not needing creation or any
creature, thereby to obtain any new perfection. Lorinus.

Verse 2.Of old. The Italian, from all
eternity:Hebrew, from then;an Hebrew phrase to signify an eternity
without any beginning, Pr 8:22: as eternity without end is signified by another
term, which is as much as, until then. Diodati.

Verse 3.The floods have lifted up, etc. Advisedly in this
place does he make mention of floods, in order better to depict the effects of
war. For when rivers are raised and swollen with inundations, they burst the
restraining banks, and sweep far and wide over the neighbouring plains, carrying
everything in their course. Such is the manner of war; when armies are
despatched into countries, they lay waste and fill all places with slaughter.
Whence Virgil employs this simile (Aeneid 2) in describing the violence of the
Grecian army breaking into the citadel of Priam, --rendered by Dryden thus
--

"In rush the Greeks, and all the apartments fill;
Those few defendants whom they find, they kill.
Not with so fierce a rage the foaming flood
Roars, when he finds his rapid course withstood;
Bears down the dittos with unresisted sway,
And sweeps the cattle and the cots away." Mollerus.

Verse 3.Their waves. The word k signifies a wave; because the
water being dashed against a rock, or the shore, or another wave, is broken into
spray. For the central idea of the word is breaking. And this aptly serves to
picture the issue of those commotions and wars which are undertaken for the
overthrow of empires and the church. For as mighty waves fill the beholders with
horror, so great and powerful armies fill all things with fear and terror. But
as the waves striking, in a moment are broken, and disappear, so the mighty
power of kings and princes is often dissolved at one glance of God. The Church
dwells in this life, as a rock in the waves, beaten by the waves of every
tempest; but yet remains immutable, because the Son of God confirms and sustains
her. Mollerus.

Verse 4.The LORD on high."On high" is not to be
regarded in the sense of locality, as none compete with God in that, but in
reference to dominion and glory. Martin Geier.

Verse 4.The LORD on high is mightier, etc. Therefore
consider not so much thy distress, as thy Deliverer; and when men's malicious
combination may affright thee, let Divine association support thee. The danger
may exceed thy resistance, but not God's assistance; the enemies' power may
surpass thy strength, their subtlety outwit thy prudence, but neither can excel
the wisdom and might of God that is with thee. O learn therefore to try God in
his strength, to trust him in difficulties; and when the merciless waves are
ready to swallow thee; commit thyself to his custody. The mariner in straits
looks up to heaven, do thou so; and remember that when the waters of affliction
are never so high, yet "the Lord on high is mightier than they."Abraham Wright.

Verse 5.Thy testimonies, i.e., thy words; either, 1.
Thy precepts, which are commonly called God's testimonies. And so having
spoken of God's kingdom, he now showeth that the laws of that kingdom are just,
and true, and holy; which is a singular commendation of it. Or, 2. Thy promises,
as may be gathered from the following words, "are sure, "or true,
or faithful;which attribute properly belongs, and everywhere in Scripture
is ascribed, to promises rather than to precepts. And the promises no less than
the precepts are God's testimonies, or the witnesses or declarations of
his mind and will to mankind. And he seems here to speak of those great and
precious promises concerning the erection and establishment of his kingdom in
the world by the Messias; which, saith he, are infallibly true, and shall
certainly be accomplished in thy time. Matthew Pool.

Verse 5.Holiness becometh thine house, O LORD. Singular
things are expected of all that draw nigh to God in any duty, but especially in
the office of the ministry; they must sanctify themselves with a singular care
above that of the rest of the people. Those that stand in the presence of
princes must be exact in their carriage. God appointed both the weights and
measures of the sanctuary to be twice as large as those of the commonwealth, to
shew that he expects much more of those that serve him there, than he doth of
others. Holiness becomes every house well, but best God's; and every man, but
most of all the minister, who is the mirror in which the people behold heaven,
and the convoy to direct them thither. Now if the glass be spotted, instead of
an angel they look upon a fury; and if the conduct be false, there is more
danger in the guide than the way. None, therefore, are to walk so strictly as
the ministry. Abraham Wright.

Verse 5.Holiness becometh thine house, O LORD, for ever. No
hangings, no tapestry become God's house so well as holiness; and no place is so
proper as the house of God for this costly, comely furniture... The blind
heathen were choice and devout in the service of dumb idols; they served them in
white, an emblem of purity; they thought nothing too good for those false gods,
for whom the worst was not bad enough. Solon, the Athenian lawgiver, enacted,
that none should serve the gods obiter, or by the by, that their
sacrificers should purify themselves some days beforehand. George
Swinnock.

1. Make the great proclamation. The right, stability,
antiquity, extent, perpetuity of the Lord's dominion.

2. Note the different emotions it inspires. In the rebellious,
condemned, loyal, &c.

3. Negotiate for submission to the King. C. A. D.

Verse 3. The voice of the floods.

1. The voice of Nature is the voice of God.

2. It is a voice from God.

3. It is a voice for God. "God hath a voice that ever is heard, In the peal of the thunder, the chirp of the bird:
It comes in the torrent, all rapid and strong, In the streamlet's soft gush, as it ripples along;
In the waves of the ocean, the furrows of land, In the mountain of granite, the atom of sand;
Turn where ye may, from the sky to the sod, Where can ye gaze that ye see not a God?" G. R. Poetry by
Eliza Cook.

Verse 4.

1. God is mighty in creation.
2. He is mightier in providence.
3. He is mightiest in redemption. G. R.

Verse 5.

1. Faithfulness becometh the word of God.
2. Holiness becometh the house of God. G. R.